Bhagavad Gita - Chapter 14 - Shloka (Verse) 26

व्याख्या -- [यद्यपि भगवान्ने इसी अध्यायके उन्नीसवेंबीसवें श्लोकोंमें गुणोंका अतिक्रमण करनेका उपाय बता दिया था? तथापि अर्जुनने इक्कीसवें श्लोकमें गुणातीत होनेका उपाय पूछ लिया। इससे यह मालूम होता है कि अर्जुन उस उपायके सिवाय गुणातीत होनेके लिये दूसरा कोई उपाय जानना चाहते हैं। अतः अर्जुनको भक्तिका अधिकारी समझकर भगवान् उनको गुणातीत होनेका उपाय भक्ति बताते हैं।]मां च योऽव्यभिचारेण भक्तियोगेन सेवते -- इन पदोंमें उपासक? उपास्य और उपासना -- ये तीनों आ गये हैं अर्थात् यः पदसे उपासक? माम् पदसे उपास्य और अव्यभिचारेण भक्तियोगेन सेवते पदोंसे उपासना आ गयी है।अव्यभिचारेण पदका तात्पर्य है कि दूसरे किसीका भी सहारा न हो। सांसारिक सहारा तो दूर रहा? ज्ञानयोग? कर्मयोग आदि योगों(साधनों) का भी सहारा न हो और भक्तियोगेन पदका तात्पर्य है कि केवल भगवान्का ही सहारा हो? आश्रय हो? आशा हो? बल हो? विश्वास हो। इस तरह अव्यभिचारेण पदसे दूसरोंका आश्रय लेनेका निषेध करके भक्तियोगेन पदसे केवल भगवान्का ही आश्रय लेनेकी बात कही गयी है।सेवते पदका तात्पर्य है कि अव्यभिचारी भक्तियोगके द्वारा भगवान्का भजन करे? उनकी उपासना करे? उनके शरण हो जाय? उनके अनुकूल चले।स गुणान्समतीत्यैतान् -- जो अनन्यभावसे केवल भगवान्के ही शरण हो जाता है? उसको गुणोंका अतिक्रमण करना नहीं पड़ता? प्रत्युत भगवान्की कृपासे उसके द्वारा स्वतः गुणोंका अतिक्रमण हो जाता है (गीता 12। 67)।ब्रह्मभूयाय कल्पते -- वह गुणोंका अतिक्रमण करके ब्रह्मप्राप्तिका पात्र (अधिकारी) हो जाता है। भगवान्ने जब यहाँ भक्तिकी बात बतायी है? तो फिर भगवान्को यहाँ ब्रह्मप्राप्तिकी बात न कहकर अपनी प्राप्तिकी बात बतानी चाहिये थी। परन्तु यहाँ ब्रह्मप्राप्तिकी बात बतानेका तात्पर्य यह है कि अर्जुनने गुणातीत होने(निर्गुण ब्रह्मकी प्राप्ति) का उपाय पूछा था। इसलिये भगवान्ने अपनी भक्तिको? ब्रह्मप्राप्तिका उपाय बताया।दूसरी बात? शास्त्रोंमें कहा गया है कि भगवान्की उपासना करनेवालेको ज्ञानकी भूमिकाओंकी सिद्धिके लिये दूसरा कोई साधन? प्रयत्न नहीं करना पड़ता? प्रत्युत उसके लिये ज्ञानकी भूमिकाएँ अपनेआप सिद्ध हो जाती हैं। उसी बातको लक्ष्य करके भगवान् यहाँ कह रहे हैं कि अव्यभिचारी भक्तियोगसे मेरा सेवन करनेवालेको ब्रह्मप्राप्तिका पात्र बननेके लिये दूसरा कोई साधन नहीं करना पड़ता? प्रत्युत वह अपनेआप ब्रह्मप्राप्तिका पात्र हो जाता है। परन्तु वह भक्त ब्रह्मप्राप्तिमें सन्तोष नहीं करता। उसका तो यही भाव रहता है कि भगवान् कैसे प्रसन्न हों भगवान्की प्रसन्नतामें ही उसकी प्रसन्नता होती है। तात्पर्य यह निकला कि जो केवल भगवान्के ही परायण है? भगवान्में ही आकृष्ट है? उसके लिये ब्रह्मप्राप्ति स्वतःसिद्ध है। हाँ? वह ब्रह्मप्राप्तिको महत्त्व दे अथवा न दे -- यह बात दूसरी है? पर वह ब्रह्मप्राप्तिका अधिकारी स्वतः हो जाता है।तीसरी बात? जिस तत्त्वकी प्राप्ति ज्ञानयोग? कर्मयोग आदि साधनोंसे होती है? उसी तत्त्वकी प्राप्ति भक्तिसे भी होती है। साधनोंमें भेद होनेपर भी उस तत्त्वकी प्राप्तिमें कोई भेद नहीं होता। सम्बन्ध -- उपासना तो करे भगवान्की और पात्र बन जाय ब्रह्मप्राप्तिका -- यह कैसे इसका उत्तर आगेके श्लोकमें देते हैं।

मनुष्य इन तीनों गुणोंसे किस प्रकार अतीत होता है इस प्रश्नका उत्तर अब देते हैं --, जो संन्यासी या कर्मयोगी सब भूतोंके हृदयमें स्थित मुझ परमेश्वर नारायणको? कभी व्यभिचरित ( विचलित ) न होनेवाले अव्यभिचारी भक्तियोगद्वारा सेवन करता है -- भजनका नाम भक्ति है? वही योग है? उस भक्तियोगके द्वारा जो मेरी सेवा करता है -- वह इन ऊपर कहे हुए गुणोंको अतिक्रमण करके ब्रह्मलोकको पानेके लिये? अर्थात् मोक्ष प्राप्त करनेके लिये योग्य समझा जाता है? अर्थात् ( मोक्ष प्राप्त करनेमें ) समर्थ होता है।

Having thus answered two questions, He answers the third question -- "Adhuna" etc.

He excludes the reference of the word "Mat" (Me) to the transmigratory soul -- "Ishvaram" (The Lord). There itself, by the word "Narayana", difference in form (other deities) is excluded.

He excludes His indifference/neutrality -- "Sarva" (residing in the hearts of all beings). The option is based on the difference between primary and secondary qualified aspirants.

To exclude the arbitrariness of Bhakti-yoga, "Avyabhicharena" (unswerving) is said. He explains that -- "Na" (Not) etc.

"Bhajanam" is supreme love, that itself is "Yoga" by which one unites. "Sevate" (Serves), meaning he constantly contemplates without the mind turning outward. "Sah" (He), the wise one endowed with right intellect by the Lord's grace, indeed while living, this is the meaning.

Having solved two questions, now He speaks the answer to the third question "how does he cross beyond these three Gunas" -- "Mam" etc.

"Cha" (And) is for accumulating the previously mentioned characteristics of one beyond Gunas which are achievable by effort for the seeker of liberation.

"Mam", the Lord, Narayana, residing in the hearts of all beings; the ascetic or man of action who, "Avyabhicharena", with unswerving, desireless "Bhajanam" (worship) characterized by supreme love, i.e., Bhakti, that itself is "Yoga" by which one unites; by that Bhakti-yoga which produces knowledge of Truth, "Sevate", serves, i.e., constantly contemplates abandoning thoughts of objects;

"Sah" (he), endowed with right knowledge caused by the Lord's grace, indeed while living, "Samatitya" (having fully crossed), having properly transcended "Etan Gunan" (these Gunas) as described, "Kalpate" (becomes fit), becomes capable, for "Brahmabhuyaya", for becoming Brahman, for liberation; this is the meaning.

Being dear to the Lord like Brahman, like Prakriti, is "Brahmabhuyam".

Not that much dearness? But dearness merely.

"Whether bound or liberated, no one is as dear to Hari as Rama (Lakshmi)" -- this is in Padma Purana.

"Bhuyaya" means for "Bhavaya" (becoming/being).

Now, wishing to speak the answer to "how does he cross beyond the three Gunas", He states the third stage "Tanumanasa" among the three stages which are means -- "Mam cha" etc.

And the aspirant who "Mam" (Me), the inner Self. The word "Cha" is in the sense of "Tu" (but), indicating his distinction from the one situated in the previous stage. "Avyabhicharena", by "Bhakti-yogena" uninterrupted by other modifications, by Yoga in the form of fixing the mind in an unbroken flow of modification like a stream of oil on Me, the Lord, "Sevate", meditates;

he, having the mind thus refined, "Samatitya" (having fully crossed) "Etan Gunan" (these Gunas), annulling even Sattva at the end of the maturity of meditation, "Kalpate" (becomes fit), becomes worthy, for "Brahmabhuyaya", for the state of Brahman. By [the rule] "Bhuvo bhave", the suffix "Kyap" is added to the root "Bhavati" in the sense of state/becoming.

By mere contemplation of the discrimination between Prakriti and Self mentioned in "Nanyam gunebhyah kartaram" [Gita 14.19] etc., transcending the Gunas will not be accomplished? Because of the possibility of it being obstructed by contrary tendencies active from beginningless time.

"Mam" (Me), of true resolve, supremely compassionate, the ocean of affection for those who take refuge, who serves with "Avyabhicharena" (unswerving) Bhakti-yoga characterized by one-pointedness?

He, "Atitya" (having transcended) "Etan" (these) Sattva etc. Gunas which are difficult to cross, "Kalpate" (becomes fit) for "Brahmabhuyaya", for Brahman-hood, becomes worthy of the state of Brahman? Meaning he attains the Self as it really is, immortal and immutable.

He states the answer to the question "And how does he cross beyond these three Gunas" -- "Mam cha" etc.

The word "Cha" is in the sense of restriction (only).

"Mam eva" (Me alone), the Supreme Lord Sri Narayana, who serves with "Avyabhicharena", one-pointed Bhakti-yoga, he, having "Samatitya", fully crossed, "Etan gunan" (these Gunas), "Kalpate" (becomes fit), becomes worthy, for "Brahmabhuyaya", for the state of Brahman, for liberation.

There, to dispel the doubt regarding the injunction of a separate means by the verse 'Mam ca' (And Me), he says -- 'Atha' (Now). The meaning is: after stating the secondary causes for transcending the Gunas. For this very reason, it is said 'he states the principal cause'. The idea is that for those [means] like 'Nanyam' (seeing no other agent) etc., which are helpful through visible channels, due to the abundance of obstacles, they are not effective when [practiced] alone. By 'Mam' (Me), he states the intention of connection with attributes useful for pacifying beginningless obstacles up to the latent impressions (vasanas) -- with 'Satyasankalpa' (True Resolve), etc.

According to the manner stated in the Sutra 'But it is obscured by the will of the Supreme; for from Him indeed are its bondage and the reverse' [Brahma Sutra 3.2.5], just like the will for bondage, the will for its cessation belonging to the Supreme Soul would also not be obstructed; this is the idea. To avoid indifference due to sameness even of One with True Resolve, the statement of being Supremely Compassionate is made. (Question:) What is the scope for compassion towards transmigratory beings full of defects? Regarding this, he says -- 'Ashritavatsalyajaladhim' (Ocean of parental affection for those who take refuge). Thus, to show the inclination towards grace of the quality of 'True Resolve' -- which is common to both punishment and grace -- the two qualities in the form of compassion and parental affection were stated.

'Avyabhicara' (Unswerving) is in the form of abandoning other deities etc.; with this intention, he says -- 'Aikantyavishishtena' (Characterized by one-pointedness). The word 'ca' (and) is for the purpose of combining the previously mentioned limbs (subsidiaries) together with Bhakti Yoga. For indeed, even by them, the Supreme Self alone is served. By 'Etan' (these), the previously mentioned binding nature of the Gunas is referred to; with this intention, he says -- 'Duratyayan' (Hard to overcome). By this, what was said in the verse 'Divine indeed is this Guna-consisting...' [7.14] is also reminded.

He states what is intended by 'Kalpate' (is fit for) -- 'He becomes fit for the state of Brahman'. What is that state of Brahman of the Jiva, and what is that fitness? Regarding this, he says -- 'Yathavasthitam' (As it is situated). As in 'Becoming Brahman, the serene self' [18.54] etc., here 'Brahma-bhava' means equality with Brahman characterized by immortality, imperishability etc., established by Shruti etc.; and that form equal to Brahman has been stated here itself by 'Released from birth, death, old age and pain, attains immortality' [14.20] and 'The Immutable embodied one in the body' [14.5] etc. And in the subsequent verse 'Of the Immortal and the Immutable' [14.27], it is specified; this is the idea. It is said that I alone, served by unswerving Bhakti Yoga with its limbs, am the giver of liberation to the seeker of liberation.

धर्म का व्यावहारिक शास्त्रीय ग्रंथ होने के कारण गीता में केवल सिद्धान्तों का प्रतिपादन नहीं किया गया है। इसमें प्रत्येक सिद्धान्त के विवेचन के पश्चात् उस साधन का वर्णन किया गया है? जिसके अभ्यास से एक साधक सिद्धावस्था को प्राप्त हो सकता है।जो अव्यभिचारी भक्तियोग से मेरी सेवा करता है ईश्वर से परम प्रीति भक्ति कहलाती है। प्रिय वस्तु में हमारा मन सहजता से रमता है। हमारा सम्पूर्ण स्वभाव हमारे विचारों से पोषित होता है। यथा विचार तथा मन? यह नियम है। इसलिये एकाग्र चित्त से आत्मा के अनन्तस्वरूप का चिन्तन करने से परिच्छिन्न नश्वर अहंकार की समाप्ति और स्वस्वरूप में स्थिति हो जाती है।यह सत्य है कि परमात्मा का अखण्ड चिन्तन एक समान निष्ठा एवं प्रखरता के साथ संभव नहीं होता है। जिस स्थिति में आज हम अपने को पाते हैं? उसमें यह सार्मथ्य नहीं है कि मन को दीर्घकाल तक ध्यानाभ्यास में स्थिर कर सकें। साधकों की इस अक्षमता को जानते हुये भगवान् एक उपाय बताते हैं? जिसके द्वारा हम दीर्घकाल तक ईश्वर का स्मरण बनाये रख सकते हैं। और वह उपाय है सेवा। तृतीय अध्याय में यह वर्णन किया जा चुका है कि ईश्वरार्पण की भावना से किए गए सेवा कर्म ईश्वर की पूजा (यज्ञ) बन जाते हैं। इससे स्पष्ट होता है कि केवल मूर्तिपूजा? या भजन ही पर्याप्त नहीं है। गीताचार्य की अपने भक्तों से यह अपेक्षा है कि वे अपने धर्म को केव्ाल पूजा के कमरे या मन्दिरों में ही सीमित न रखें। उन्हें चाहिये कि वे अपने दैनिक जीवन? कार्य क्षेत्र और लोगों के साथ व्यवहार में भी धर्म का अनुसरण करें।अखण्ड ईश्वर स्मरण तथा सेवासाधना मन के विक्षेपों को दूर करके उसे ध्यान की सूक्ष्मतर साधना के योग्य बना देती है। तमस और रजस की मात्रा घटती जाती है और उसी अनुपात में सत्त्वगुण प्रवृद्ध होता जाता है। ऐसा सत्त्वगुण प्रधान साधक ध्यान की साधना के योग्य बन जाता है। ऐसे साधक से आत्मानुभूति दूर नहीं रहती।उत्तम अधिकारी ब्रह्मस्वरूप का अनुभव कर स्वयं ब्रह्म बन जाता है। जैसे स्वप्नद्रष्टा जागने पर स्वयं ही जाग्रत पुरुष बनता है।यह साधक स्वयं ब्रह्म कैसे बनता बनता है सुनो

"Mam cha" etc. By this He teaches the fundamental means. The word "Cha" is for restriction -- he who serves Me alone. By this, the one who, desirous of fruit etc., resorts to Me as a subsidiary, holding the fruit as primary, is rejected. Therefore indeed his Bhakti is not unswerving, for he is committed to the fruit.

But he who, desiring no fruit whatsoever, even when questioned "Why do you perform this falsehood (futile act)?", due to the internal organ being melted by the penetration of constant devotion to the Lord, having horripilation (standing hair)? With trembling body, with a downpour of tears rolling from wide-open eyes? Gives the answer by silence alone? He alone is purified by the unswerving Bhakti, the foremost power (or fierce power) of the Lord Mahesvara, not another; thus it should be known.

Thinking that the explanation of "Brahmabhuyaya" as "for the state of Supreme Brahman" is contrary to evidence, he explains otherwise -- "Brahmavat" (Like Brahman) etc. Here the word Brahman is not the Supreme Brahman? But rather the Prakriti under discussion as in "Mama yonir mahadbrahma" [14.3], because of the subsequent sentence "Brahmano hi pratishthaham" [14.27].

And "Tadbhuyam" (becoming that) is not identity? But being dear to the Lord like that; because it is impossible for one to become another; this is the idea. Then is the dearness to the Lord for one beyond Gunas only as long as for Prakriti? To this he says with evidence -- "Na tu" etc.

Then does the word "Bhuya" denote dearness, by which it is explained thus? To this he says -- "Bhuyaya" etc. From the statement "Bhuvo bhavah", 'Bhava', becoming, is the meaning of the word 'Bhuya'. "Brahmavadbhavah" (becoming like Brahman) is "Brahmabhuyam".

Because of the recurrence of only the nominal stem (subanta) as the prefix from [Panini 3.1.106] "vadah supi". And because the meaning of 'vat' (like) is included in the compound. Like 'Mayuravyamsaka' etc. And the meaning of 'vat' is dearness, thus it is said; this is the idea.

Now He states the answer to the third question "How does he cross beyond these Gunas" -- "Cha" is in the sense of "Tu" (But).

"Mam eva" (Me alone), the Lord, Narayana, the Inner Controller of all beings, who has attained the state of Knower of Field through Maya, the mass of supreme bliss, the Lord, Vasudeva; who "Sevate", constantly thinks of, with "Avyabhicharena", Bhakti-yoga characterized by supreme love described in the twelfth chapter; that devotee of Mine, having "Samatitya", fully crossed, these previously mentioned Gunas, having annulled them by the vision of non-duality, "Kalpate", becomes fit, capable, for "Brahmabhuyaya", for becoming Brahman, for liberation.

Constant thought of the Lord alone is the means to transcend Gunas; this is the meaning.

Here He states the answer to "How does he cross beyond the Gunas" -- "Mam cha" etc. "Cha" is in the sense of "Tu".

"Mam", for My sake, with "Avyabhicharena", exclusive Bhakti-yoga, who serves? He, having "Samatitya", fully crossed, "Etan Gunan" (these Gunas), "Kalpate", becomes fit, capable for "Brahmabhuyaya", for the state of Brahman.

"Mam cha" (And Me), the Lord, Narayana, residing in the hearts of all beings, the ascetic or the man of action who, with "Avyabhicharena", with Bhakti-yoga which never swerves -- "Bhajanam" is Bhakti, that itself is Yoga, by that Bhakti-yoga -- serves?

He, having "Samatitya" (fully crossed) the Gunas, "Etan" (these) as described, for "Brahmabhuyaya"? "Bhuyah" means becoming? For "Brahmabhuyaya", for becoming Brahman, for liberation, "Kalpate", becomes capable; this is the meaning.

Why is this? It is said --

Moreover, the state of being beyond Gunas for the follower of the path of Bhakti is by devotion to the Lord who is beyond Gunas alone, so He says -- "Mam cha" etc.

"Mam" (Me), the Purushottama, with "Avyabhicharena", whole-hearted one-pointed Bhakti-yoga, Yoga of affection, who serves? He, having crossed these Gunas, becomes fit for "Brahmabhuyaya", the state of Akshara Brahman. By this, for those serving within the bounds of unswerving Bhakti also, the attainment of the Self of Brahman is stated; the mention of unswerving Bhakti-yoga is consequential.

And as in the Shruti -- "He who sacrifices to another deity (leaving his own), falls from the established deity, does not attain fully, he becomes worse... Know Him alone as the one Self, give up other words, He is the bridge to immortality" [Mundaka 2.2.5] etc.

Here, knowledge as the Self is translated as being the object of affectionate devotion; by the word "Eva" (alone), the exclusion of swerving devotion is restated. "He alone is the bridge to immortality, to liberation from the form consisting of three Gunas"; this is the meaning.

माम् Me? च and? यः who? अव्यभिचारेण unswerving? भक्तियोगेन with devotion? सेवते serves? सः he? गुणान् Gunas? समतीत्य crossing beyond? एतान् these? ब्रह्मभूयाय for becoming Brahman? कल्पते is fit.Commentary A Sannyasi or even a Karma Yogi who serves Him (the Isvara? Narayana Who abides in the hearts of all beings) with unswerving devotion? is endowed with the knowledge of the Self. He then goes beyond the three alities and becomes fit to become Brahman? for attaining liberation or release from birth and death.He attains to the knowledge of the Self through the grace and mercy of the Lord. To these everharmonious devotees worshipping Me in love? I give the Yoga of discrimination by which they come unto Me. Out of pure compassion for them? dwelling within their Self? I destroy the ignorancorn darkness by the shining lamp of wisdom. (Chapter X. 10 and 11)Avyabhicharini Bhakti The devotee constantly meditates on the Lord. He has exclusive devotion to the Lord alone. He has no other thought save that of his Lord. His mind is filled with the thoughts of the Lord. His thoughts flow towards the Lord like the continuous flow of oil from one vessel to another. There is Sajatiya Vritti Pravaha? i.e.? unbroken flow of the one thought of God. There is total abandonment of thoughts of sensual objects. Constant thinking of God is the sure means for crossing beyond the three alities of Nature.

And he-be he a monk or a man of action (rites and duties)-, yah, who; sevate, serves; mam, Me, God, Narayana residing in the hearts of all beings; avyabhicarena, through the unswerving-that which never wavers-; bhakti-yogena, Yoga of Devotion-devotion [Bhakti (devotion), supreme Love, through which one becomes united (with God) is yoga.] itself being the Yoga-; sah, he; samatitya, having transcended; etan, these; gunan, alities as described; kalpate, alifies, i.e. becomes fit; brahma-bhuyaya,-bhuyah is the same as bhavanam-, for becoming Brahman, for Liberation.
How this is so is being stated:

The state of transcendence of Gunas is not attained merely by reflecting on the difference between the Prakrti and the self as declared in the text such as, 'When the seer beholds no agent of action other than the Gunas, then he transcends the Gunas, for it is liable then to be sublated by contrary subtle impressions (Vasanas) which have continued from beginningless time. He who, with unswerving Bhakti Yoga, namely, one-pointed Bhakti Yoga, serves Me of true-resolve, supremely compassionate and the ocean of parental affection for supplicants - such a man crosses over the Gunas of Sattva etc., which are otherwise invincible. He becomes worthy for brahmabhuya, the state of brahman i.e., he becomes alified for the state of brahman. The meaning is that he attains the self as It really is, immortal and immutable.